This law, which man possesses in his conscience, does not stop half way in its exactions from man since it aims at perfection, it commands man to love his neighbour, and to do good even to his enemy. To love and to do acts of kindness when pleasant to oneself is natural, and requires no command, but, otherwise, a law is required to coerce the will, the man who submits is free, since he can choose to infringe or to obey it; obedience to the moral law constitutes duty, which must be accomplished because it is our duty, and embodies the satisfaction felt in its performance. Man is under an obligation to be moral and to do his duty, but not necessarily to be happy, yet he demands happiness. The union of virtue and happiness being the _summum bonum_, we must acknowledge the existence of a power external to ourselves, endowed with intellect and will, which makes this union possible; this power is known to us by the name of God. The perfect good is holiness; this life is too short to enable us to attain to it in its perfection, it is therefore a necessity that our life should be prolonged beyond the term of years spent on this earth, thus we are assured of the survival of the soul after what we term death. Thus Kant speaks in his _Critique of Practical Reason_. I may now be permitted to speak and give my own opinion. I hear the Positivist perhaps say: “This result might be considered conceivable if all that has been previously said were true; but to infer from the desire for happiness that a supernatural power must infallibly satisfy it might be a hallucination, or at least a hypothesis.” If this were so we need not deride hypotheses; in the domain of human knowledge reason would not be itself if it never made ventures in scientific discoveries; its path starts from the possible in making excursions from the known to the unknown, in going from darkness to light--hence then hypothesis. There is also this fact to notice, some of the most important of our acts are not guided by reason, it acts as a spectator; for instance, reason is not active when we have perception of an object, and intuitions occur in us without the intervention of reason. This was well understood by certain men who have come forward from time to time from the multitude, the bearers of inspired messages to the world; they have spoken of those things which “eye hath not seen nor ear heard,” and they were hard to be understood of the people; but each one alike said: “I give no proof of the truth of what I assert; do as I say, and you will know the truth of my words.” There remains little more to be said on the subject of Kant. There is a serious omission in the system of this profound thinker.